Works of Joseph Hall, Meditation 82 – Meditation 8
82
A faithfull man hath three eies: The firſt of ſenſe, common to him with brute creatures: the ſecond of reaſon, common to all men: the third of faith, proper to his profeſſion: whereof each looketh beyond other; and none of them medleth with others obiects. For, neither doth the eye of ſenſe reach to intelligible things and matters of diſcourſe: nor the eye of reaſon to thoſe things which are ſupernaturall and ſpirituall: neither doth faith looke downe, to things that may be ſenſibly ſeene. If thou diſcourſe to a brute beaſt of the depths of Philoſophy, neuer ſo plainly, he vnderſtands not, becauſe they are beyond the view of his eye, which is onelyonly of ſenſe. If to a meere carnall man, of diuine things; he perceiueth not the things of God: neither indeed can doe, becauſe they are ſpiritually diſcerned. And therefore no wonder if thoſe things ſeeme vnlikely, incredible, impoſſible to him, which the faithfull man (hauing a proportionable meanes of apprehenſion) doth as plainly ſee, as his eye doth any ſenſible thing. Tell a plaine Country-man, that the Sunne, or ſome higher or leſſer ſtarre is much bigger than his Cart-wheele; or, at leaſt, ſo many ſcores bigger than the whole earth; hee laughes thee to ſcorne, as affecting admiration, with a learned vntruth. Yet the Scholler, by the eye of reaſon, doth as plainly ſee and acknowledge this truth, as that his hand is bigger than his pen. What a thicke miſt, yea what a palpable, and more than Egyptian darkneſſe, doth the naturall man liue in! what a world is there, that he doth not ſee at all! and how little doth he ſee in this, which is his proper element! There is no bodily thing, but the brute creatures ſee as well as he; and ſome of them better. As for his eye of reaſon, how dim is it in thoſe things which are beſt fitted to it! what one thing is there in nature, which he doth perfectly know? what herbe, or flowre, or worme that he treads on, is there, whoſe true eſſence he knoweth? No, not ſo much, as what is in his owne boſome; what it is, where it is, or whence it is that giues Being to himſelfe. But, for thoſe things which concerne the beſt world, he doth not ſo much as confuſedly ſee them; neither knoweth whether they be. Hee ſees no whit into the great and awfull Maieſtie of God. He diſcernes him not in all his creatures, filling the world with his infinite and glorious preſence. Hee ſees not his wiſe prouidence, ouerruling all things, diſpoſing all caſuall euents, ordring all ſinfull actions of men to his owne glory. He comprehends nothing of the beautie, maieſty, power, and mercy of the Sauiour of the world, ſitting in his humanity at his Fathers right hand. He ſees not the vnſpeakable happineſſe of the glorified ſoules of the Saints. He ſees not the whole heauenly Common-wealth of Angels (aſcending and deſcending to the behoofe of Gods children) waiting vponupon him at all times inuiſibly (not excluded with cloſeneſſe of priſons, nor deſolateneſſe of wilderneſſes) and the multitude of euill ſpirits paſſing and ſtanding by him; to tempt him vntounto euill: but, like vntounto the fooliſh bird when he hath hid his head that he ſees no body, he thinkes himſelfe altogether vnſeene; and then counts himſelfe ſolitary, when his eye can meet with no companion. It was not without cauſe, that we call a meere foole a naturall. For how-euer worldlings hauehave ſtill thought Chriſtians Gods fooles, we know them the fooles of the world. The deepeſt Philoſopher that euer was (ſauing the reuerence of the Schooles) is but an ignorant ſot, to the ſimpleſt Chriſtian. For the weakeſt Chriſtian may, by plaine information, ſee ſomwhat into the greateſt myſteries of Nature, becauſe he hath the eie of Reaſon common with the beſt: but the beſt Philoſopher, by all the demonſtration in the world, can conceiue nothing of the myſteries of godlines, becauſe he vtterly wants the eie of faith. Though my inſight into matters of the world be ſo ſhallow, that my ſimplicity moueth pitie, or maketh ſport vntounto others; it ſhall be my contentment and happines, that I ſee further into better matters. That which I ſee not, is worthleſſe, and deſerueth little better than contempt: that which I ſee, is vnſpeakable, ineſtimable, for comfort, for glory.
83
It is not poſſible for an inferiour to liue at peace, vnleſſe he hauehave learned to be contemned. For the pride of his ſuperiors, and the malice of his equals and inferiors, ſhall offer him continuall & ineuitable occaſions of vnquietnes. As contentation is the mother of inward peace with our ſelues: ſo is humility the mother of peace with others. For if thou be vile in thine owne eies firſt, it ſhall the leſſe trouble thee to be accounted vile of others. So that a man of an high heart, in a low place, cannot want diſcontentment: whereas a man of lowly ſtomack, can ſwallow and digeſt contempt, without any diſtemper. For, wherein can he be the worſe for being contemned, who out of his own knowledge of his deſerts, did moſt of all contemne himſelfe? I ſhould be very improuident, if in this calling I did not looke for daily contempt: wherein we are made a ſpectacle to the World, to Angels, and Men. When it comes, I will either embrace it, or contemne it: Embrace it, when it is within my meaſure; when aboue, contemne it. So embrace it, that I may more humble my ſelfe vnderunder it: and ſo contemne it, that I may not giuegive heart to him that offers it; nor diſgrace him, for whom I am contemned.
84
Chriſt raiſed three dead men to life: One, newly departed; another, on the Bere; a third, ſmelling in the graue: to ſhew vsus, that no degree of death is ſo deſperate, that it is paſt helpe. My ſinnes are many, and great: yet if they were more, they are farre below the mercy of him that hath remitted them, and the value of his ranſome that hath payed for them. A man hurts himſelfe moſt by preſumption: but we cannot doe God a greater wrong, than to deſpaire of forgiueneſſe. It is a double iniury to God, firſt, that we offend his iuſtice by ſinning; then, that we wrong his mercy, with deſpairing, &c.
85
For a man to be weary of the world through miſeries that he meets with (and for that cauſe to couet death) is neither difficult, nor commendable; but rather argues a baſe weakneſſe of minde. So it may be a cowardly part, to contemne the vtmoſt of all terrible things, in a feare of lingering miſery: but for a man either liuing happily here on earth, or reſoluing to liue miſerably, yet to deſire his remouall to Heauen, doth well become a true Chriſtian courage; and argues a noble mixture of patience and faith. Of patience, for that he can and dare abide to liue ſorrowfully: of faith, for that he is aſſured of his better Being other-where; and therefore prefers the abſent ioyes he looks for, to thoſe he feeles in preſent: No ſorrow ſhall make me wiſh my ſelfe dead, that I may not be at all. No contentment ſhall hinder me from wiſhing my ſelfe with Chriſt, that I may be happier.
86
It was not for nothing that the wiſe Creator of all things hath placed gold and ſiluer, and all precious minerals vnderunder our feet to be trod vponupon, and hath hid them low in the bowels of the earth, that they cannot without great labour be either found, or gotten: whereas he hath placed the nobleſt part of his creation aboue our heads: and that ſo open to our view, that we cannot chuſe but eueryevery moment behold them. Wherein what did hee elſe intend, but to draw away our mindes from theſe worthleſſe, and yet hidden treaſures, (to which he fore-ſaw wee would be too much addicted) and to call them to the contemplation of thoſe better things, which (beſide their beautie) are more obuious to vsus, that in them wee may ſee and admire the glory of their Maker, and withall ſeeke our owne? How doe thoſe men wrong themſelues, and miſconſtrue God, who (as if he had hidden theſe things, becauſe he would hauehave them ſought, and laid the other open for neglect) bend themſelues wholly to the ſeeking of theſe earthly commodities! and doe no more minde Heauen, than if there were none. If we could imagine a beaſt to hauehave reaſon, how could he be more abſurd in his choice? How eaſie is it to obſerue, that ſtill the higher we goe, the more puritie and perfection we finde! (So earth is the very droſſe and dregs of all the elements: water ſomewhat more pure than it; yet alſo more feculent than the aire aboue it: the lower aire leſſe pure than his vppermoſt regions; and yet theſe as farre inferior to the loweſt heauens: which againe are more exceeded by the glorious & Empyriall ſeat of God, which is the heauen of the iuſt:) Yet theſe brutiſh men take vp their reſt, and place their felicitie in the loweſt and worſt of all Gods workmanſhip; not regarding that which with it owne glory can make them happy. Heauen is the proper place of my ſoule: I will ſend it vp thither continually in my thoughts, whiles it ſoiournes with me, before it goe to dwell there for euer.
87
A man need not to care for more knowledge, than to know himſelfe: he needs no more pleaſure, than to content himſelfe: no more victory, than to ouercome himſelfe: no more riches, than to enioy himſelfe. What fooles are they that ſeeke to know all other things, & are ſtrangers in themſelues? that ſeeke altogether to ſatisfie other mens humors, with their owne diſpleaſure: that ſeeke to vanquiſh Kingdomes and Countries, when they are not Maſters of themſelues; that hauehave no hold of their owne hearts, yet ſeeke to be poſſeſſed of all outward commodities. Goe home to thy ſelfe, firſt, vaine heart: and when thou haſt made ſure worke there, (in knowing, contenting, ouercomming, enioying thy ſelfe) ſpend all the ſuperfluitie of thy time and labour, vponupon others.
88
It was an excellent rule that fell from the Epicure (whoſe name is odious to vsus, for the father of looſneſſe;) That if a man would be rich, honorable, aged, he ſhould not ſtriue ſo much to adde to his wealth, reputation, yeeres, as to detract from his deſires. For certainly, in theſe things which ſtand moſt vponupon conceit, he hath the moſt that deſireth leaſt. A poore man that hath little, and deſires no more, is in truth richer than the greateſt Monarch, that thinketh hee hath not what hee ſhould, or what hee might, or that grieues there is no more to hauehave. It is not neceſſitie, but ambition, that ſets mens hearts on the racke. If I hauehave meat, drinke, apparell, I will learne therewith to be content. If I had the world full of wealth beſide, I could enioy no more than I vſe: the reſt could pleaſe me no otherwiſe but by looking on. And why can I not thus ſolace my ſelfe, while it is others?
89
An inconſtant and wauering minde, as it makes a man vnfit for ſocietie (for that there can bee no aſſurance of his words, or purpoſes, neither can wee build on them, without deceit:) ſo, beſides that, it makes a man ridiculous, it hinders him from euer attaining any perfection in himſelfe, (for a rolling ſtone gathers no moſſe; and the minde, while it would bee eueryevery thing, proues nothing. Oft changes cannot bee without loſſe:) Yea, it keepes him from enioying that which he hath attained. For, it keepes him euer in worke; building, pulling downe, ſelling, changing, buying, commanding, forbidding. So, whiles he can be no other mans friend, hee is the leaſt his owne. It is the ſafeſt courſe for a mans profit, credit, and eaſe, to deliberate long, to reſolue ſurely; hardly to alter, not to enter vponupon that, whoſe end hee fore-ſees not anſwerable; and when hee is once entered, not to furceaſe till he hauehave attained the end he fore-ſaw. So may he, to good purpoſe, beginne a new worke, when he hath well finiſhed the old.
90
The way to Heauen, is like that which Ionathan and his Armour-bearer paſſed, betwixt two rocks; one Bozez, the other Seneh; that is, foule and thornie: whereto wee muſt make ſhift to climbe on our hands and knees; but when wee are come vp, there is victorie and triumph. Gods children hauehave three ſutes of apparell, (whereof two are worne daily, on earth; the third laid vp for them in the Ward-rope of Heauen: They are euer either in blacke, mourning; in red, perſecuted; or in white, glorious. Any way ſhall bee pleaſant to me, that leads vntounto ſuch an end. It matters not, what rags, or what colours I weare with men; ſo I may walke with my Sauiour in white, and reigne with him in glorie.
91
There is nothing more eaſie, than to ſay Diuinitie by rote; and to diſcourſe of ſpirituall matters from the tongue or pen of others: but to heare God ſpeake it to the ſoule, and to feele the power of Religion in our ſelues, and to expreſſe it out of the truth of experience within, is both rare, and hard. All that wee feele not in the matters of God, is but hypocriſie: and therefore the more wee profeſſe, the more wee ſinne. It will neuer be well with mee, till in theſe greateſt things I bee careleſſe of others cenſures, fearefull onelyonly of Gods, and my owne: till ſound experience hauehave really catechiſed my heart, and made me know God, and my Sauiour, otherwiſe than by words; I will neuer bee quiet till I can ſee, and feele, and taſte God: my hearing I will account as onelyonly ſeruing to effect this, and my ſpeech onelyonly to expreſſe it.
92
There is no enemie can hurt vsus, but by our owne hands. Satan could not hurt vsus, if our owne corruption betraied vsus not: afflictions cannot hurt vsus without our owne impatience: tentations cannot hurt vsus, without our owne yeeldance: death could not hurt vsus, without the ſting of our owne ſinnes: ſinne could not hurt vsus, without our owne impenitence: how might I defie all things, if I could obtaine not to be my owne enemie? I louelove my ſelfe too much, and yet not enough. O God, teach me to wiſh my ſelfe but ſo well as thou wiſheſt me, and I am ſafe.
93
It grieues me to ſee all other creatures ſo officious to their Maker in their kinde: that both winds, and ſea, and heauen, and earth, obey him with all readineſſe, that each of theſe heares other, and all of them their Creator, though to the deſtruction of themſelues; and Man onelyonly is rebellious, imitating herein the euill ſpirits, who in the receit of a more excellent kinde of reaſon, are yet more peruerſe: hence it is, that the Prophets are oft times faine to turne their ſpeech to the earth, void of all ſenſe and life, from this liuing earth informed with reaſon: that onelyonly which ſhould make vsus more pliable, ſtifneth vsus. God could force vsus, (if hee pleaſed) but hee had rather incline vsus by gentleneſſe. I muſt ſtoope to his power, why doe I not ſtoope to his will? It is a vaine thing to reſiſt his voice, whoſe hand we cannot reſiſt.
94
As all naturall bodies are mixt; ſo muſt all our morall diſpoſition: no ſimple paſſion doth well. If our ioy be not allayed with ſorrow, it is madneſſe: and if our ſorrow bee not tempered with ſome mixture of ioy, it is helliſh and deſperate: if in theſe earthly things, we hope without all doubt, or feare without all hope, wee offend on both ſides; if we labour without all recreation, we grow dull and heartleſſe: if wee ſport our ſelues without all labour, wee grow wilde and vnprofitable: theſe compoſitions are wholſome, as for the bodie, ſo for the minde; which though it bee not of a compounded ſubſtance, as the body; yet hath much varietie of qualities and affections, and thoſe contrarie to each other. I care not how ſimple my heauenly affections are, which the more free they are from compoſition, are the neerer to God: nor how compounded my earthly, which are eaſily ſubiect to extremities: if ioy come alone, I will aske him for his fellow; and euermore in ſpight of him, couple him with his contrarie: that ſo while each are enemies to other, both may be friends to me.
95
Ioy and ſorrow are hard to conceale: as from the countenance, ſo from the tongue: there is ſo much correſpondence betwixt the heart and the tongue, that they will moue at once: eueryevery man therefore ſpeakes of his owne pleaſure and care: the Hunter and Falconer of his games; the Plough-man of his teame; the Souldier of his march, and colours. If the heart were as full of God, the tongue could not refraine to talke of him. The rareneſſe of Chriſtian communication, argues the common pouertie of grace. If Chriſt bee not in our hearts, we are godleſſe: if hee be there without our ioy, wee are ſenſeleſſe: if wee reioice in him, and ſpeake not of him, wee are ſhamefully vnthankfull: eueryevery man taketh, yea raiſeth occaſion to bring in ſpeech of what he liketh. As I will thinke of thee alwaies, O Lord, ſo it ſhall be my ioy to ſpeake of thee often: and if I finde not opportunitie, I will make it.
96
When I ſee my Sauiour hanging in ſo forlorne a faſhion, vponupon the Croſſe; his head drouping downe, his temples bleeding with thornes, his hands and feet with the nailes, and ſide with the ſpeare; his enemies round about him, mocking at his ſhame, and inſulting ouer his impotence: how ſhould I thinke any otherwiſe of him, than, as himſelfe complaineth, forſaken of his Father? But when againe I turne mine eies, and ſee the Sunne darkened, the earth quaking, the rocks rent, the graues opened, the theefe confeſſing, to giuegive witneſſe to his Deitie; and when I ſee ſo ſtrong a guard of prouidence ouer him, that all his malicious enemies are not able ſo much as to breake one bone of that body, which ſeemed careleſly neglected, I cannot but wonder at his glorie, and ſafetie. God is euer neere, though oft vnſeene; and if he winke at our diſtreſſe, he ſleepeth not: the ſenſe of others muſt not bee iudges of his preſence, and care; but our faith: what care I, if the world giuegive me vp for miſerable, whiles I am vnderunder his ſecret protection? O Lord, ſince thou art ſtrong in our weakneſſe, and preſent in our ſenſleſneſſe; giuegive mee but as much comfort in my ſorrow, as thou giueſt mee ſecuritie, and at my worſt I ſhall bee well.
97
In ſinnes and afflictions our courſe muſt bee contrarie: wee muſt beginne to deteſt the greateſt ſinne firſt, and deſcend to the hatred of the leaſt; wee muſt firſt beginne to ſuffer ſmall afflictions with patience, that we may aſcend to the indurance of the greateſt. Then alone ſhall I be happy, when by this holy method, I hauehave drawne my ſoule to make conſcience of the leaſt euill of ſinne, and not to ſhrinke at the greateſt euill of affliction.
98
Preſcription is no plea againſt the King: much leſſe can long cuſtome pleade for error againſt that our ſupreme Lord, to whom a thouſand yeeres are but as yeſterday: yea, Time, which pleads voluntarily for continuance of things lawfull, will take no fee, not to ſpeake againſt an euill vſe. Hath an ill cuſtome laſted long? it is more than time it were abrogated: age is an aggrauation to ſinne. Hereſie or abuſe, if it be gray-headed, deſerues ſharper oppoſition: to ſay, I will doe ill becauſe I hauehave done ſo, is perillous and impious preſumption: continuance can no more make any wickedneſſe ſafe, than the author of ſinne, no Deuill: If I hauehave once ſinned, it is too much; if oft, woe bee to mee, if the iteration of my offence cauſe boldneſſe, and not rather more ſorrow, more deteſtation: woe be to me and my ſinne, if I be not the better becauſe I hauehave ſinned.
99
It is ſtrange to ſee the varieties and proportion of ſpirituall and bodily diets: there bee ſome creatures that are fatted and delighted with poyſons: others liue by nothing but aire; and ſome (they ſay) by fire: others will taſte no water, but muddie: others feed on their fellowes, or (perhaps) on part of themſelues: others, on the excretions of nobler creatures: ſome ſearch into the earth for ſuſtenance, or diue into the waters; others content themſelues with what the vpper earth yeelds them without violence. All theſe and more, are anſwered in the palate of the ſoule: there bee ſome (yea the moſt) to whom ſinne (which is of a moſt venemous nature) is both food and dainties; others, that thinke it the onelyonly life, to feed on the popular aire of applauſe; others that are neuer well out of the fire of contentions; and that wilfully trouble all waters with their priuate humours and opinions; others, whoſe crueltie delights in oppreſſion, and bloud; yea, whoſe enuie gnawes vponupon their owne hearts; others, that take pleaſure to reuiue the wicked and foule hereſies of the greater wits of the former times; others, whoſe worldly mindes root altogether in earthly cares; or who not content with the ordinarie prouiſion of doctrine, affect obſcure ſubtilties, vnknowne to wiſer men; others, whoſe too indifferent mindes feed on what-euer opinion comes next to hand, without any carefull diſquiſition of truth; ſo ſome feed foule: others (but few) cleane and wholſome. As there is no beaſt vponupon Earth, which hath not his like in the Sea, and which (perhaps) is not in ſome ſort parallelled in the plants of the earth: ſo there is no beſtiall diſpoſition, which is not anſwerably found in ſome men. Mankinde therefore hath within it ſelfe his Goats, Chameleons, Salamanders, Camels, Wolues, Dogs, Swine, Moles, and whateuer ſorts of beaſts: there are but a few men amongſt men: to a wiſe man the ſhape is not ſo much as the qualities: If I be not a man within, in my choices, affections, inclinations; it had beene better for mee to hauehave beene a beaſt without: A beaſt is but like it ſelfe; but an euill man is halfe a beaſt, and halfe a Deuill.
S.
100
Forced fauours are thankleſſe; and commonly with noble mindes finde no acceptation; for a man to giuegive his ſoule to God, when he ſees he can no longer hold it: or to beſtow his goods, when he is forced to depart with them: or to forſake his ſinne, when hee cannot follow it, are but vnkinde and cold obediences: God ſees our neceſſitie, and ſcornes our compelled offers; what man of any generous ſpirit will abide himſelfe made the laſt refuge of a craued, denied, and conſtrained courteſie? While God giues mee leaue to keepe my ſoule, yet then to bequeathe it to him; and whiles ſtrength and opportunitie ſerue mee to ſinne, then to forſake it, is both accepted and crowned: God loues neither grudged, nor neceſſarie gifts: I will offer betimes: that hee may vouchſafe to take: I will giuegive him the beſt, that he may take all.
O God, giuegive me this grace, that I may giuegive thee my ſelfe, freely, and ſeaſonably: and then I know thou canſt not but accept me, becauſe this gift is thine owne.
FINIS.
MEDITATIONS AND VOWES, DIVINE AND MORALL.
A THIRD CENTVRY.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER and John Haviland. 1624.
TO THE RIGHT WORSHIPFVLL, SIR EDMVND BACON, Knight, increaſe of honour, ſtrength of body, perfection of VERTVE.
SIR, There is no wiſe man would giuegive his thoughts for all the world: which as they are the moſt pleaſing and noble buſineſſe of man, being the naturall and immediate iſſue of that reaſon, whereby he is ſeuered from brute creatures: ſo they are in their vſe moſt beneficiall to our ſelues, and others. For, by the meanes hereof, we enioy both God and our ſelues; and hereby we make others partners of thoſe rich excellencies, which God hath hid in the minde. And though it be moſt eaſie and ſafe, for a man, with the Pſalmiſt to commune with his owne heart in ſilence; yet is it more behouefull to the common good, for which (both as men and Chriſtians) we are ordained, that thoſe thoughts, which our experience hath found comfortable and fruitfull to our ſelues, ſhould (with neglect of all cenſures) be communicated to others. The concealement whereof (me thinkes) can proceed from no other ground, but either timorouſneſſe, or enuie. Which conſideration hath induced me to clothe theſe naked thoughts in plaine and ſimple words, and to aduenture them into the light, after their fellowes: Conſecrating them the rather to your name, for that (beſides all other reſpects of dutie) they are part of thoſe meditations, which in my late peregrination with you, tooke me vp vnderunder the ſolitarie hilles of Ardenna, wanting as then the opportunitie of other employment. J offer them to you not for that your ſelfe is not ſtored with choice of better; but as poore men vſe to bring preſents to the rich: Jf they may carrie acceptation from you, and bring profit vntounto my ſoule, it ſhall abundantly ſatisfie mee, who ſhould thinke it honour enough, if I might be vouchſafed to bring but one pinne towards the decking of the Spouſe of Chriſt; whiles others, out of their abundance, adorne her with coſtly robes, and rich medals. J commend their ſucceſſe to God, their patronage to you, their vſe to the world. That God multiplie his rare fauours vponupon you, and your worthy Ladie; and goe you on to fauour
Your Worſhips humbly deuoted, IOS. HALL.
MEDITATIONS AND VOWES.
1
GOOD men are placed by God, as ſo many ſtarres in the lower firmament of the world. As they muſt imitate thoſe heauenly bodies, in their light and influence; ſo alſo in their motion: and therefore as the Planets hauehave a courſe proper to themſelues, againſt the ſway of the Heauen that carries them about; ſo muſt each good man hauehave a motion out of his owne iudgement, contrary to the cuſtomes and opinions of the vulgar; finiſhing his owne courſe with the leaſt ſhew of reſiſtance. I will neuer affect ſingularity, except it bee among thoſe that are vicious. It is better to doe, or thinke well alone, than to follow a multitude in euill.
2
What ſtrange variety of actions doth the eie of God ſee at once round about the compaſſe of the earth, and within it! Some building houſes; ſome deluing for metals; ſome marching in troups, or encamping one againſt another; ſome bargaining in the market; ſome trauelling on their way; ſome praying in their cloſets; others quaffing at the Tauerne; ſome rowing in the Gallies; others dallying in their chambers; and in ſhort, as many different actions as perſons: yet all hauehave one common intention of good to themſelues; true in ſome, but in the moſt, imaginary. The glorified Spirits hauehave but one vniforme worke, wherein they all ioyne; The praiſe of their Creator. This is one difference betwixt the Saints aboue, and below: They aboue are free both from buſineſſe, and diſtraction; theſe below are free (though not abſolutely) from diſtraction, not at all from buſineſſe. Paul could thinke of the cloke that he left at Troas; and of the ſhaping of his skins for his Tents: yet, thorow theſe he look't ſtill at heauen. This world is made for buſineſſe: my actions muſt vary according to occaſions: my end ſhall be but one, and the ſame now on earth, that it muſt be one day in heauen.
3
To ſee how the Martyrs of God died, and the life of their perſecutors, would make a man out of louelove with life, and out of all feare of death. They were fleſh and bloud, as well as we; life was as ſweet to them, as to vsus; their bodies were as ſenſible of paine as ours; wee goe to the ſame heauen with them. How comes it then, that they were ſo couragious in abiding ſuch torments in their death, as the very mention ſtrikes horror into any Reader, and we are ſo cowardly in encountering a faire and naturall death? if this valour had beene of themſelues, I would neuer hauehave looked after them in hope of imitation. Now, I know it was he for whom they ſuffered, and that ſuffered in them, which ſuſtained them. They were of themſelues as weake as I; and God can bee as ſtrong in me as hee was in them. O Lord, thou art not more vnable to giuegive me this grace; but I am more vnworthie to receiue it: and yet thou regardeſt not worthineſſe, but merciemercy. GiueGive mee their ſtrength, and what end thou wilt.
4
Our firſt age is all in hope. When wee are in the wombe, who knowes whether wee ſhall hauehave our right ſhape and proportion of body, being neither monſtrous nor deformed? When wee are borne, who knowes whether with the due features of a man, wee ſhall hauehave the faculties of reaſon and vnderſtanding? When yet our progreſſe in yeeres diſcouereth wit or follie; who knowes, whether with the power of reaſon wee ſhall hauehave the grace of faith to bee Chriſtians? and when wee begin to profeſſe well, whether it bee a temporarie, and ſeeming, or a true and ſauing faith? Our middle age is halfe in hope for the future, and halfe in proofe for that is paſt: Our old age is out of hope, and altogether in proofe. In our laſt times therefore we know, both what wee hauehave beene, and what to expect. It is good for youth to looke forward, and ſtill to propound the beſt things vntounto it ſelfe; for an old man to looke backward, and to repent him of that wherein he hath failed, and to recollect himſelfe for the preſent: but in my middle age I will looke both backward and forward; comparing my hopes with my proofe; redeeming the time, ere it be all ſpent, that my recouerie may preuent my repentance. It is both a folly and miſerie to ſay, This I might hauehave done.
5
It is the wonderfull merciemercy of God, both to forgiue vsus our debts to him in our ſinnes, and to make himſelfe a debtor to vsus in his promiſes. So that now both waies the ſoule may be ſure; ſince hee neither calleth for thoſe debts which hee hath once forgiuen; nor withdraweth thoſe fauours, and that heauen which hee hath promiſed: but as hee is a mercifull creditor to forgiue, ſo is hee a true debtor to pay whatſoeuer hee hath vndertaken: whence it is come to paſſe, that the penitent ſinner owes nothing to God but louelove and obedience, and God owes ſtill much and all to him: for he owes as much as he hath promiſed; and what he owes by vertue of his bleſſed promiſe, we may challenge. O infinite merciemercy! Hee that lent vsus all that wee hauehave, and in whoſe debt-bookes wee runne hourely forward till the ſumme be endleſſe; yet owes vsus more, and bids vsus looke for payment. I cannot deſerue the leaſt fauour hee can giuegive; yet will I as confidently challenge the greateſt, as if I deſerued it. Promiſe indebteth no leſſe than loane or deſert.
6
It is no ſmall commendation to manage a little well. He is a good Waggoner that can turne in a narrow roome. To liue well in abundance, is the praiſe of the eſtate, not of the perſon. I will ſtudie more how to giuegive a good account of my little, than how to make it more?
7
Many Chriſtians doe greatly wrong themſelues with a dull and heauie kinde of fullenneſſe; who not ſuffering themſelues to delight in any worldly thing, are thereupon oft-times ſo heartleſſe, that they delight in nothing. Theſe men, like to careleſſe gueſts, when they are inuited to an excellent banquet, loſe their dainties for want of a ſtomacke; and loſe their ſtomacke for want of exerciſe. A good conſcience keepes alwaies good cheere… hee cannot chuſe but fare well that hath it, vnleſſe hee loſe his appetite with neglect and ſlothfulneſſe. It is a ſhame for vsus Chriſtians, not to finde as much ioy in God, as worldlings doe in their forced meriments; and lewd wretches in the practice of their ſinnes.
8
A wiſe Chriſtian hath no enemies. Many hate and wrong him: but hee loues all men, and all pleaſure him. Thoſe that profeſſe louelove to him, pleaſure him with the comfort of their ſocietie, and the mutuall reflection of friendſhip: thoſe that profeſſe hatred, make him more warie of his waies; ſhew him faults in himſelfe, which his friends would either not hauehave eſpied, or not cenſured; ſend him the more willingly to ſeeke fauour aboue; and as the worſt doe beſtead him, though againſt their wills; ſo hee againe doth voluntarily good to them. To doe euill for euill, as Ioab to Abner, is a ſinfull weakneſſe. To doe good for good, as Ahaſuerus to Mordecai, is but naturall iuſtice: To doe euill for good, as Iudas to Chriſt, is vnthankfulneſſe and villanie: OnelyOnly to doe good for euill, agrees with Chriſtian profeſſion. And what greater worke of friendſhip, than to doe good? If men will not be my friends in louelove, I will perforce make them my friends in a good vſe of their hatred. I will be their friend, that are mine, and would not be.